Anattalakkhana Sutta

THE ANATTALAKKHAA SUTTA

THE GREAT DISCOURSE ON


CONTENTS

FOREWORD

FIRST PART

PREFACE

THE INTRODUCTION TO THE SUTTA

DATE OF THE DISCOURSE

RPA WHICH IS WRONGLY CONCEIVED AS ATTA

REASONS SHOWING WHY RPA IS NOT ATTA

HOW RPA INFLICTS SUFFERING

RPA IS NOT SUBJECT TO ONES WILL

DIRECT EVIDENCE HOW RPA IS NOT ATTA

JIVA ATTA AND PARAMA ATTA

EULOGY ON BAKA BRAHM

ORIGIN OF THE BELIEF IN CREATION

ATTACHMENT TO ATTA

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING, CONCEPT OF ANATTA CANNOT BE GRASPED THOROUGHLY

FOUR KINDS OF ATTA CLINGING

CONTEMPLATION OF NON-SELF IN THE COURSE OF VIPASSAN MEDITATION

THE SUMMARISED TRANSLATION OF THE PI TEXT

MNEMONICS ON ATTA CLINGING

SECOND PART

FEELING ON SENSATION IS NOT ATTA

DISCUSSION ON VARIANCE BETWEEN ABHIDHAMM AND SUTTANTAS

VEDAN MISCONCEIVED AS ATTA

WHY VEDAN IS NOT SELF

HOW VEDAN INFLICTS SUFFERING

VEDAN IS UNMANAGEABLE

THE VENERABLE SRIPUTTS SEARCH FOR DHAMMA AND HOW HE ATTAINED TO HIGHER KNOWLEDGE

DIGHANAKHA SUTTA

WEARINESS THROUGH CONTEMPLATING VEDAN

THE PATH AND FRUITION THROUGH DISPASSION

ONE WHO SPEAKS TRUTH DOES NOT DISPUTE

ARAHATSHIP FOR THE VENERABLE SARIPUTTRA

HOLDING SVAKA SANIPTA, A CONGREGATION OF DISCIPLES

MNEMONICS ON VEDAKA ATTA CLINGING

THIRD PART

PREFACE

REASONS SHOWING THAT SA IS NON-SELF

DIRECT STATEMENT OF PERCEPTION BEING NOT SELF

SAKHRAS ARE NOT SELF, THE LIVING ENTITY OF ATTA

GOING AGAINST THE WORD OF THE BLESSED ONE

SAKHRA IN THE CONTEXT OF THIS SUTTA

REASONS WHY SAKHRAS IS NOT SELF

HOW SAKHRAS OPPRESS

SAKHRA IS NOT AMENABLE TO ONES WILL

STORY OF A PETA WHO WAS TORMENTED BY PINS AND NEEDLES

HOW REALIZATION OF NON-SELF COMES ABOUT

PART FOUR

PREFACE

CONSCIOUSNESS IS NOT ATTA, SELF

REASON WHY CONSCIOUSNESS IS NOT SELF

DIRECT STATEMENT OF CONSCIOUSNESS NOT BEING SELF

HOW CONSCIOUSNESS IS OPPRESSING

CONSCIOUSNESS IS NOT SUBJECT TO ONES WILL

RESULTANT OF A CAUSE

THE STORY OF BHIKKHU STI

SUMMARY OF TRUE DHAMMA

MNEMONICS

SUMMARY OF BURMESE TRANSLATION OF THE PI TEXT

RPA IS LIKE FROTH

THE BODY IS INSUBSTANTIAL TOO

VEDAN IS LIKE A BUBBLE

SENSE PERCEPTION IS LIKENED TO MIRAGE

SAKHRA IS LIKE A PLANTAIN TRUNK

CONSCIOUSNESS IS LIKE A CONJURORS TRICK

SUMMARY

PART FIVE

PREFACE

THE CHARACTERISTIC OF NON-SELF

THE CHARACTERISTICS OF NON-SELF IS HARD TO COMPREHEND

ANATTA EXPLAINED BY MEANS OF ANICCA

SEEING NON-SELF THROUGH SEEING DUKKHA

NON-SELF EXPLAINED IN TERMS OF BOTH ANICCA AND DUKKHA

DISPUTES BY THE WANDERER SACCAKA

REFUTING THE ATTA WHICH IS SAID TO BE APART FROM THE FIVE AGGREGATES

WHY IT IS CALLED IMPERMANENT

THE CHARACTERISTICS OF IMPERMANENCE

ANICCNUPASSAN A

TWO KINDS OF DUKKHA

CHARACTERISTICS OF DUKKHA

DUKKHNUPASSAN A

HOW THE DUKKHNUPASSAN A IS DEVELOPED

CLINGING WITH CRAVING THIS IS MINE

CLINGING WITH CONCEIT THIS I AM

CLINGING WITH WRONG VIEW THIS IS MY SELF

PART SIX

PREFACE

VEDAN IS NOT PERMANENT

IMPERMANENCE OF SA, PERCEPTION

IMPERMANENCE OF VOLITIONAL ACTIVITIES

IMPERMANENCE OF VIA, CONSCIOUSNESS

REMOVAL OF THREE TYPES OF CLINGINGS (THIRD PART OF THE SUTTA)

(1) CONTEMPLATION ON RPA

WHAT THE DISCIPLES SHOULD CONTEMPLATE ON

ONLY THE PRESENT SHOULD BE NOTED INITIALLY

CONTEMPLATION ON NETAM MAMA AND ANICCA ... A DISCUSSION

SOTPANNAS INSTRUCTED TO CONTEMPLATE ON NON-SELF

CONTEMPLATING IN ELEVEN WAYS SUCH AS PAST, PRESENT, FUTURE ETC.,

CONTEMPLATING ON THE INTERNAL AND EXTERNAL RPAS

CONTEMPLATING ON COARSE AND FINE RPAS

CONTEMPLATING IN TERMS OF INFERIORITY OR SUPERIORITY

CONTEMPLATING IN TERMS OF FAR AND NEAR

PART SEVEN

PREFACE

(2) VEDAN ANALYTICALLY STUDIED IN ELEVEN ASPECTS

VEDAN CONTEMPLATED ON WITH REGARD TO THREE ASPECTS OF TIME

CONTEMPLATING ON THE INTERNAL AND EXTERNAL VEDANS

CONTEMPLATING ON THE COARSE AND FINE VEDAN

CONTEMPLATING AS INFERIOR AND SUPERIOR VEDAN

CONTEMKPLATING ON VEDANS FAR AND NEAR

(3) SA, PERCEPTION, CLASSIFIED UNDER ELEVEN HEADS

(4) SAKHRAKKHANDH UNDER ELEVEN HEADS

CONTEMPLATING ON SAKHRAS IN THREE ASPECTS OF TIME

THE INTERNAL AND EXTERNAL ASPECTS OF SAKHRAS

CONTEMPLATING ON INFERIOR AND SUPERIOR TYPES OF SAKHRAS

(5) MIND OR CONSCIOUSNESS CONSIDERED UNDER (11) HEADS

HOW MIND ARISES IN SUCCESSIVE EXISTENCES

LAW OF DEPENDENT ORIGINATION IS KNOWN THROUGH KNOWLEDGE OF ROUND OF KAMMA AND ROUND OF KAMMA RESULT

CONTEMPLATION OF MIND WITH REGARD TO THREE ASPECTS OF TIME

CONSIDERATION OF CONSCIOUSNESS INTERNALLY AND EXTERNALLY

CONSIDERATION OF CONSCIOUSNESS AS GROSS OR FINE

CONTEMPLATION ON MIND

CONTEMPLATION AS GROSS OR FINE

PART EIGHT

PREFACE

HOW INSIGHT KNOWLEDGE IS DEVELOPED (THE LAST PORTION OF THE SUTTA)

NIBBINDA A DEVELOPED WHEN ANICCA IS SEEN

NIBBINDA A DEVELOPED WHEN DUKKHA IS SEEN

NIBBINDA A DEVELOPED WHEN ANATTA IS SEEN

DEFINITION OF NIBBINDA A

GENUINE DESIRE FOR NIBBNA OR SEMBLENCE OF IT

THE NIBBNIC BLISS

LOOKING FORWARD TO NIBBNA

THE SIX CHARACTERISTICS OF SAKHRUPAKKH A

(1) FREE FROM FEAR AND DELIGHT

(2) EQUANIMITY BETWEEN PLEASANT AND UNPLEASANT

(3) EFFORTLESS CONTEMPLATION

(4) IT LASTS LONG

(5) BECOMES MORE SUBTLE WITH PASSING OF TIME

(6) THE ATTENTION IS NOT DISPERSED

DEVELOPMENT OF VUTTHNA GMINI VIPASSAN

FROM DISTASTE, DISGUST TO THE KNOWLEDGE OF ARIYA PATH AND FRUITION

HOW THE EXPERIENCE AND DESCRIPTION MATCH

REFLECTION BY AN ARAHAT

RECAPITULATION

HOMAGE TO THE SIX ARAHATS

THE CONCLUDING PRAYER

FOREWORD 1

THE GREAT DISCOURSE ON THE ANATTALAKKHAA SUTTA

FOREWORD

In the personality of every common worldling or putthujano, moral defilements or human passions kiless, such as, greed which have a tendency to attachment, are in abundance. These kiless have a craving for senses arising out of the six sense-doors, such as the sense of a beautiful sight and so on. Of all these cravings while attachment occurs in respect of all what are pleasant and agreeable, attachment to atta as a living entity or Self is not only basically fundamental but also most difficult to be discarded. It can neither be got rid of by ones own ordinary effort or perseverence nor dispelled by others through normal strength or exertion.

Pacceka-Buddhas were capable of extirpating their own feelings of attachment to Self by means of adequate and deligent efforts with their will power without anyones aid. However, they have no ability to eradicate the attachment to atta that clings others. To be able to wipe out the feeling of attachment to atta that lies close to the heart of others, one must have the real aptitude and knowledge to preach and convince others the essence and noble qualities of the Four Noble Truths. Pacceka-Buddhas have no such adequate knowledge of high intellect to teach others. That is the reason why they are destined to become a single Pacceka-Buddha without any disciples. A Pacceka-Buddha therefore enters Nibbna singly. He is not omniscient and does not preach the Dhamma to mankind.

ATTACHMENT TO ATTA WILL BE ROOTED OUT ONLY IF THE FOUR NOBLE TRUTHS ARE FULLY UNDERSTOOD

Supreme Buddhas, the Omniscients, are endowed with better intellect than Pacceka-Buddhas. The Supreme Buddhas truly realized the Four Noble Truths on their own initiative. They could also preach and teach others to understand clearly the Dhamma rela ting to the Four Noble Truths. That is why they became Supreme Buddhas, the fully Enlightened Ones. Therefore, the Lord Buddha was able to deliver to the First Sermon concerning the Four Noble Truths to the five ascetics who were present along with all Celestial Beings, such as, Devas and Brahms. The sermon is the Great Discourse on the Setting in Motion the Wheel of Dhamma or Righteousness, popularly known as Dhammacakkappavattana Sutta. This Grate Discourse was the first Dhamma delivered by the Blessed One on the eve of Saturday night of the full moon of Wso, exactly two months after His attainment of the Superme Enlightenment. At the close of this Great First Sermon, Ashin Konda, the leader of the five ascetics first became an Ariya Sotpana. Having reached the stage of Sotpana he has got rid of all sceptical doubts about the truth of the Dhamma and of the misconception of Sakkya Self or a living entity. Nevertheless, self-pride still lingers on in his mind assuming that everything could be achieved if done or said or imagined according to his own sweet will. The rest four ascetics had not yet then realized the Special Dhamma the awakening of higher consciousness.

HEMAVATA SUTTA

The sermon on Dhammacakka Sutta came to an end in the first Watch of the night on that Full Moon Day. In the middle Watch of that Saturday night, Stgiri and hemvata Devas accompanied by their one thousand warrior attendants approached the Blessed One, paid their obeisance to Him and respectfully posed ten questions. The Lord had to preach them the Hemvata Sutta. At the end of this sermon, the dawn of enlightenment came upon them and they became Sotpannas. Having achieved such an attainment, they were able to eliminate their clinging attachment to Atta which had beset them all throughout the whirlpool stream of past existences (Sasar).

FOREWORD 2

THEY ALSO ATTAINED THE SPECIAL DHAMMA

As self-pride or personal ego still had its grip on Ashin Kondaa; and as Ashin Vappa and the other three of the group of five Bhikkhus had not yet even obtained the pure and spotless Dhamma eye, the Blessed One went on preaching and urged them to contemplate and note on the lines of Vipassan Dhamma. They all eventually reached the stage of Sotpanna which had caused the removal of their attachment to atta after serious meditation with diligence. Ashin Vappa gained progressive insight on the first waning day of Waso, Ashin Bhaddiya on the second day, Shin Mahnam on the third day and Shin Asaji on the fourth day.

THE FIFTH WANING DAY OF WSO

The Lord Buddha then summoned the whole group of five Bhikkhus who had already gained Sotpanna, and preached them His Second Sermon setting forth the famous Anatta Doctrine. It was on Thursday, the 5th. Waning Day of Wso. Having heard this Anattalakkhaa Sutta, all five Bhikkhus attained Arahatship by virtue of which they were entirely free from human passions including mna, self-pride. Anattalakkhaa Sutta as its name implies clearly expounded the Non-self Anatta Doctrine as against the heretical or false views of Self, with full explanations in a critical way.

WITHOUT THE METHOD OF CONTEMPLATING AND NOTING

The Discourse on Anattalakkhaa is not a lengthy piece. For instance, in the original book published by the Sixth Buddhist Council, it covered only one page. In that Sutta there was no mention of method of meditation exercise and of the manner as to how contemplation and noting should be carried on. Preaching was done there- in only in respect of the nature of Dhamma. Hence, to those who have not acquainted themselves with the method of Vipassan exercise, it would be difficult to practise according to the right method of meditation to be able to reflect personally and appreciate the reality of Anatta as envisaged in that Sutta. It had been possible for the five ascetics to see the true light of the Anatta doctrine only because the sermon was delivered by the Lord Buddha himself and because they-the listening audience-happened to be the five ascetics of keen intellect. These five had not only been equipped with mature experience since the time of the preaching of the Dhammacakka Sutta but also had reached the stage of Sotpanna. That is the reason for their speedy attainment of Arahatship after making progressive strides towards realization of the awakening higher consciousness of Dhamma.

AWAKENING OF HIGHER CONSCIOUSNESS CANNOT BE ACHIEVED WITHOUT CONTEMPLATING AND NOTING

During the life time of Lord Buddha people with great intellect who possessed adequate and mature paramitas (perfections) just like the five ascetics, had achieved magga-phala while listening to the sermon delivered by the Blessed One. Of course, such an achievement was gained not without deligently practising Vipassan contemplation and noting. The special Dhamma was attained only because they had been able to devote themselves to serious meditation with deep concentration and accelerated contemplation and noting with such a speed so that it would appear as if they had not absorbed themselves in contemplation and noting with intent. Only a few who had good knowledge of adequate past perfections were capable of doing so. A good many could not possibly contemplate and note with great speed. Despite this fact, there are some idlers who will knowingly say: If one understands the nature of anatta from the preaching made by the other, it is not necessary to practise; and one could achieve magga-phala by merely listening to preaching with wishful thinking placing themselves on the plane of Ariya which they aspire to reach. Such concept having been entertained by the class of lazy-bones, the number of people who have so become self-made Ariyas after just listening to the sermon, will not be few. The kind of knowledge of Anatta Dhamma known by those who by merely listening to the sermon without practising Vipassan meditation and doing contemplation and noting, is not a true personal realization but mere book-knowledge only. If

FOREWORD 3

magga-phala a can be realized in the manner as stated, almost every Buddhist who knows what is Anatta doctrine, may be considered to have become an Arahat. However, as such people have not been found to be endowed with the real attributes of an holy Arahat, it is obvious that they are not the real Arahats. Referring to such improper and wrongful acts, the Venerable Mahs Saydaw has given precise and clear instructions in this great Anattalakkahaa Sutta to put these people on the right path.

FULL COMPLIMENTS OF THE METHOD OF CONTEMPLATING AND NOTING

The Anattalakkahaa Sutta preached by the Load Buddha being the desan describing the nature and characteristics of anatta does not imbibe the method of meditation with emphasis on contemplation and noting, the bhvan. This present book on Anattalakkahaa Sutta Dhamma however contains the full exposition of the method of contemplating and noting, and explains in detail how Anatta is reflected leading to the attainment of Nibbna through magga-phala. It has not been so preached just wishfully without reference to the scriptural texts. Neither has it been preached prompting others to meditate without having had any personal experience in the practical exercise of Vipassan. This has been expounded and preached to the congregation after acquiring personal experience and knowledge in meditational practice under the methodical instructions of the competent teacher and after consultations being made referring to various relevant Pi Scriptures and Commentaries.

At the time when delivering his sermon to the listening audience, the Venerable Saydawpa-yagy had fully elaborated with his deep compassion, on the brief account of Anattalakkahaa Sutta preached by the Lord Buddha. This Sutta, when produced in type-written copy, was a lengthy piece comprising 420 pages in all because it was truth-fully taken without omitting a word or phrase from the tape recorded originally by U Thein Han, retired Judge. U Thein Han had put up type-written copy to the Venerable Saydawpayagy to seek permission for printing and publication in a book from for the benefit of those who have not heard of this Sermon. The Saydawpayagy gave his kind permission to print and publish this Sutta only after summarising this long Sutta into a compend ium having 152 pages instead of 429 pages, lest the book should become too bulky in view of the shortage of printing paper.

EXTREMELY PROFICIENT

Indeed, the Venerable Saydawpayagy is an adept in amplifying what is concise and in shortening what is lengthy. He has not only abbreviated the lengthy version of the Anattalakkahaa Sutta and the method of vipassan meditation, but also the Dhammacakka Sutta Dhamma at the time of his preaching. In doing so he is capable of making them comprehensible to all those who might prefer to read or hear the Dhamma irrespective of whether it is in a concise or an unabbreviated form. This serves as a boon to all concerned.

MORE SIGNIFICANCE IS ATTACHED TO ITS NATURAL MEANING

Whenever he preaches or writes, the Venerable Saydaw Payagy lays more emphasis on the essence and true meaning rather than on the principles of grammer. Despite the fact that some Nissaya Saydaw might have mentioned Brnasiyam, as At Benares putting more stress on the grammatical sense-though it may not be regarded as incorrect the Venerable Mahs Saydaw has described is as in the neighbourhood of Benares, in as much as Buddha had temporarily resided in Migadvum forest near the City of Benares (or rather in the province of Benares). And also in order to fall in line with the factual truth without, of course, causing deviation from the viewpoint of the grammer. In the same manner in his Mah Satipatthna Sutta New Nissaya, he had mentioned about Kurusu as the Country of Kur.

FOREWORD 4

PREFERS TRUTH TO TRADITION

Although significance is said to have been given to nature, the Venerable Saydaw Payagy is not used to describing the meaning aloof from the point of grammer which he never fails to attach its importance. In other words, he treats grammer as it deserves giving it the role of its own significance. More than that paramount importance is given to the natural sense in giving interpretation. Hence, in his interpretation of the meaning he does not strictly follow the traditional method; and also when sitting is done, he sticks to the truth of the meaning once he has found it accurate and then expresses his candid opinion in writing, accordingly. This is clearly evident from his writings and expressions given in the first Volume of the Method of Practising Vipassan Meditation in the chapter relating to Sla (moral conduct) at pages 13 to 23. In that chapter though some of the ancient texts had stated as amounting to repaying the debt when referring to the use of four main requisites needed for a monk, namely, dwelling-place (monastery), robes, food and medicine, he had refuted the said statement as being erroneous citing concrete examples in support. Moreover, in this Anattalakkhaa Sutta Dhamma at page 10 of the Myanmar version, he had expressed his opinion as follows:

In this regard, the teachers of the old days had explained the meaning of the word Abdaya as pain in Myanmar. This explanation appears wrong from the point of view of grammer and of its intrinsic meaning. The reason being, the word Abdaya with the syllable a prefixed to it, cannot be interpreted and spoken as pain. It only conveys the meaning as ill-treating. The meaning injury for the word bda has therefore been rendered in accordance with the Myanmar terminology currently in use. It is so interpreted not because it has been preached as likely to cause pain. As such, the meaning referring to the word bdya as pain is regarded as unrealistic particulary because it is not only contrary to the innate meaning of bda which conveys the meaning of ill-treating, but also go out of tune with the principles of grammer. Furthermore, the material body or the rpa as well as sa, Sakhra and via, do not have the characteristic of pain, etc., etc.

SEEMINGLY EASY BUT DIFFICULT

The Dhamma relating to Anicca, Dukkha and Anatta is in fact, very familiar to all Buddhists who get it by heart, and is often at the tip of their tongue. Whenever any accident happens, such interjections are used to be casually muttered by a person all of a sudden invoking his mindfulness of the Dhamma. Such being the case, it might be considered as the Dhamma which is generally known and understood. Undoubtedly, referring to this statement, the Dhamma has been known through hearsay or book knowledge; but in reality it is a difficult Dhamma to be truthfully grasped though seemingly easy. Among these, the Dhamma on Anatta is more difficult and profound. For this reason, the Blessed One had to face very serious opposition from such persons as Saccaka Paribbjako (wandering religious mendicant) and Baka Brahm who entertained the diametrically opposite view of Atta.

Prior to the preachings made by the Buddha, this Anatta Dhamma not being clearly understood, was considered as closely related to Atta connected with rpa and nma. As against the wrong belief in Atta in respect of rpa and nma, the Lord Buddha had elucidated these two-the physical and mental phenomena-as truly Anatta. It is most difficult to preach this Dhamma convincingly to show that it is Anatta in reality, to make these persons realize the truth, since Atta has been firmly rooted in them throughout the samsar, the round of existence. If this Anatta Dhamma could be easily known without difficulty, there would be even no need for the appearence of a Buddha, the Enlightened One. Nor would it be required for the Buddhas disciples like the venerable Mahs Saydaw to preach and write this kind of Anattalakkhaa Sutta with great pains. The relentless efforts that have to be made to elucidate this Dhamma evidently stand witness to the quality of this deeply profound doctrine. Even among the heretics, exceptionally few persons really understand what is Self or Atta far less Anatta Dhamma. The Thanks-Worthy Venerable Mahs Saydaw has lucidly explained the Anatta Doctrine in this Anattalakkhaa Sutta to make

FOREWORD 5

those persons who entertain a wrong conception of this Dhamma to be able to tread on the right track.

SHOULD NOT UNDERESTIMATE

The believers in Paramattha who care more for Abhidhamm, the Paramattha desan, are generally inclined to look upon sutta-desan with underestimation. They generally assume it to be quite easy too. As all Buddhas desans or teachings were preached with Superme Wisdom after Enlightenment, it might not be within easy comprehension by common worldlings with ordinary knowledge. If both the nature of common usage and Abhidhamm become involved in Anattalakkhaa Sutta, the exponents of Paramattha may have to give up not knowing distinguishingly the source from which the terminology is derived wavering whether the derivation is from Abhidhamm or from Sutta Dhamma.

Abhidhamm Desan has stated that there is no sensation of suffering (dukkha) and of pleasure (sukha) at the moment of seeing, hearing, and knowing the taste, and that only the neutral sensation (upekkh) is present. However, according to Sutta Desan, all sensations arising out of the six sense-doors at the moment of seeing, hearing, etc, should be contemplated and noted in respect of all three Vedans, viz; whether pleasurable (sukha), or suffering and unpleasantness (dukkha), or neutral feeling. When such a controversial view arises, it is extremely difficult to draw a line and form an opinion so as not to contradict the expression contained in both Abhidhamm and Sutta, Such difficulties may arise in Sutta desan which the Paramattha believers hold in low estimation. This sort of difficulty has been found to have been competently dealt with by the Venerable Mahs Saydaw Payagy in the Anattalakkhaa Sutta Dhamma at page 34 (of the Myanmar version) reconciling the two divergent views without any contradiction.

COMMON USAGE OR TERMINOLOGY IS NOT EASY

Because of the numerous display of common usages, the Sutta Desan has been given the name of Desan of Common Usages, by the people of the present day Ssan. To make this Desan of Common Usage to be understood methodically various texts of grammer have been compiled. Considering this fact, it can be clearly known that the usage of common terminology is not at all easy. Pakokku Aletaik saydaw U Pa in the course of his explanation given in connection with the subject of grammer while teaching the famous Tk, had once stated, One can be fairly conversant with Abhidhamm in three years time of his constant study whereas he cannot possibly become a competent grammarian though he may have seriously devoted himself to the study of grammatical texts for ten years in succession. The common terminology used relating to grammer is merely derived and adopted from the vocal sound commonly spoken by people of different races whose languages may be quite different from one another depending upon the places where they reside. Dialectic differences may also occur according to times and hence, the common usages may vary or alter as time goes on gradually. Therefore, Texts such as, Vohra Dpan have to be published.

To the extent the Vohra or the commonly used grammatical terms is difficult, the Vohra desan which is Suttam desan is extremely difficult. Now that over 2500 years have elapsed since the Dhamma have been personally preached by the Buddha Himself, and it has been ages ago. As such, in some of the expressions, the Pi usages and Myanmar usages have become different from one another in vocabulary, grammer and synthesis. As an example, in Dighanakha Sutta called Sabbam me nakhamati (ma-2-165), an expression of Pi sentence as spoken by Diganakha Paribbajako to the Lord Buddha, may be cited. This Pi statement is quite different from the common usage and the word Sabbam in Pi, the subject, has become an object in Myanmar language while the word me has become a subject in the grammatical sense. Despite all these differences and discrepancies, the Venerable Mahs Saydaw has been able to explain the usages in explicit terms in this Anattalakkhaa Sutta Dhamma.

FOREWORD 6

I HAPPENED TO RECOLLECT

It was at the time when I first arrived at Wetlet Masoyein Monastery. The Venerable Shwezedi Saydaw Payagy was then at Wetlet town where he had visited to deliver a sermon. While conversing with Saydawgy, I happened to ask him; Were there such a thing as uccheda, the doctrine of extinction of existence after death, and Nibbna, which has a special feature; and whether these two might be construed as being the same?. To this query the Saydaw Payagy replied, Of course, there is Nibbna has its own quality and attributes. How could it be without any speciality? As the conversation had ended abruptly. I have no chance of following up with a question as: What is the kind of its special characteristic? The Saydaw Payagy might have forgotten this insignificant episode. However, when I was reading through this Anattalakkhaa Sutta, I happened to recollect the said old-time conversation as I came upon the special explanation relating to Uccheda, the belief that there is no future existence and Nibbna. In this Anattalakkhaa Sutta Dhamma at pages 56 of Myanmar version, clarification has been made by the Saydaw Payagy elucidating the distinguishing features between Ucchedadihi, a wrong belief that nothing remains after death and the existence of a being is completely annihilated, and Nibbna which has the peculiar characteristics quite different from Uccheda. The believers of this false belief have erroneously thought that the annihilation of existance and Nibbna are the same. This concept is entirely wrong. The two are, in fact, entirely different.

NO FUTURE EXISTENCE

There is something which ought to be known regarding Ucchedadihi. About the year 1333 M.E, I managed to convene a congregation for preaching sermons on Satipatthna Dhamma after inviting the Mahs Dhammakatthikas U Samvara and U Zawtika to enable my relatives and friends of my own native village to have the benefit of hearing the sermon. I had arranged for delivering a sermon at Inchaung village where many of my relatives were then residing. At this congregation, one Maung Kyi was present among the listening audience. This man being a leader of the Red Flag Communist Party, was a staunch believer in the doctrine of no new life after the present life existence. It seemed that he had come over to join the congregation sponsored by me out of sheer courtesy as he happened to be one of my relatives. U Samvara and the other preacher had delivered their sermons bearing in mind the mental attitude of that person. Since, the preaching made having had some sort of bearing on him, the listening audience comprising the village folks were apparently interested. As this man was asked to assume the role of a stand-by supporter at the time of delivering the Dhamma, there was no wonder that people got interested knowing him well as a person who had held a wrong belief in No future existence. The next day, early in the morning, Maung Kyi appeared at the house where I was invited for a meal offered by a donor, an alms-giver. On the said occasion. Maung Kyi told me Reverend Sir, I accepted the point of Dhamma touched upon by U Samvara on the previous night, but please do not take it amiss that I have become a convert a believer in the doctrine of Nma. Since you all Buddhists have believed in the next existances, you are performing meritorious deeds with all your cravings for existence. On our part, not having entertained such a belief, we have no craving whatsoever for existence. We have extinguished all such clinging attachment to existence. Then, I was perforce to remark as This would depend on ones own view. According to Buddha Ssan, desire to cling to existence will only cause or be rooted out when one becomes an Arahat. Without being actually devoid of craving instincts for existence if one takes it for granted that existence completely annihilated after demise, he will go down to Niraya, the Nether World, in the next existence after passing away from this life existence with this false belief of Uccheda stuck in his mind on the eve of his death, and with this consciousness, he would die. This is exactly in accordance with what the Lord Buddha has preached.

Although Maung Kyi had severed his ties with his life existence, his wife not being able to do so, started making preparations for novitiating her grown-up children into priesthood. Plunged in his bigotry Maung Kyi then said to his wife, You need not do anything in my favour for my next existence. If you prefer to perform the pabbajja mingal (ordination) by novitiating the children into

FOREWORD 7

priesthood, you may do so on your own. Only when the embryo smaera is to be escorted to the monastery, I cannot possibly take the role of a benefactor by carrying the big begging bowl and the fan. In retaliation to this statement made by Maung Kyi, his wife respond Without the benefactor (donor), I cannot lead the would-be smaera. If you cannot act as a donor (benefactor), I will invariably have to get another benefactor on hire and carry on with the performance of the necessary religious rites. Having heard this retort, Maung Kyi, the great Believer of Uccheda Doctrine became very much perturbed and fidgety, and not being able to tolerate or connive at the presence of a hired benefactor in his place, he was said to have been put in a dilemma. I have heard of this incident from the lay devotees of the village.

I am fully confident that going through this great Anattalakkhaa Sutta Dhamma, will add to enhance the treasures of faith and bring about much benefit to all reading public as had been similarly derived by them after they had read other Dhammas preached by the illustrious Mahs Saydaw Payagy.

Wetlet-Masoyein U Teiktha (17-11-76)

TRANSLATED BY

U Min Swe (MIN KYAW THU) Buddha Ssan Nuggaha Organization

THE ANATTALAKKHAA SUTTA 8


FIRST PART

(Delivered on the First Waxing day of Nayone 1325 M.E.)

Reverence to that Blessed One, the Exalted One, the Supremely Enlightened.

PREFACE

The series of lectures on the Hemvata Sutta which followed our discourses on the Dhammacakka Sutta came to an end on the full moon day of Kasone. From today we will begin our discourses on the Anattalakkhaa Sutta which has come into its term, being the third in these quence of the Discourses given by the Buddha. It is most essential to have a full understanding of this Sutta as well, since it may be said that this Sutta is a compendium of the Teachings of the Buddha.

All teachings or beliefs outside of the Buddhas Dispensation fall under the category of beliefs in a self, Atta. They hold to the view that there is such a thing as a soul, a living entity. They believe that this soul or living entity actually resides in all living creatures, namely, men, Deva or animals such as cattle, buffaloes, dogs etc.

In the midst of the world holding fast to such notions of Self or Soul the Blessed One had declared, Atta, soul or living entity is not a reality; it is only a conventional nomenclature. What really exists, in ultimate sense, is a continuous flux of material and mental processes, an impersonal phenomena.

Thus, it is essential to understand thoroughly and comprehensively, this doctrine of Anatta, the doctrine of Impersonality propounded by the Buddha. The doctrine of Anatta had already been dealt with by the Buddha while elaborating of the Four Noble Truths during the course of teaching the Dhammacakka Sutta. At the time of teaching the Hemvata Sutta also, this doctrine of Anatta was expounded when the Blessed One explained that with the arising of six bases, (eye, ear, nose, tongue, body, mind) there arises a being. The doctrine of Anatta was again brought forth clearly and comprehensively in this Anattalakkhaa Sutta. Having in view, then, the importance of this Sutta and the fact that it is its turn to receive our attention, being the third discourse given by the Blessed One, we propose to give our series of lectures on the Anattalakkhaa Sutta and starting from today.

THE INTRODUCTION TO THE SUTTA

The introduction to the Sutta was recorded by the Elders of the First Council in the Khand Vagga Samyutta Pi Canon in these words.

Evam me sutam. Ekam samayam Bhagav Baranasiyam viharati Isipattane Migadye. Tatra kho bhagav pacavaggiye bhikkhu mantesi, 'Bhikkhavo ti. Bhadante ti te Bhikkhu Bhagavato paccassosum. Bhagav etadavoca.- - -

I, nand, have heard thus, began the Venerable nand in answer to the questions of the Venerable Mah Kassapa who asked him where the Sutta was taught by whom and to whom. He continued, At one time, the most Exalted One was staying at the pleasance of Isipatanan, the deer sanctuary in the township of Vrnasi.


DATE OF THE DISCOURSE

The Dhammacakka Sutta, the first sermon, was delivered in the evening of full moon day of Wso, 2552 years ago counted back from the Myanmar era of 1325. At the time of the first Discourse, only one of the Group of five Bhikkhus, namely the Venerable Kondaa attained the first stage of the Higher Knowledge the Sotpanna, a Stream winner. Having fully penetrated into all aspects of the Dhamma, with firmly established confidence and unshakeable faith in the Teaching of the Buddha, he had sought and gained admission into the Order of the Buddha. The remaining four Bhikkhus, the Venerable Vappa, the Venerable Bhaddiya, the Venerable Mahnam and the Venerable Assaji had not yet become accomplished in the Higher Knowledge of the Noble path and Fruition. The Blessed One, therefore, urged them to engage themselves in the strenuous practice of Dhamma under his personal guidance. They did not go out even for alms round. The Blessed One himself also stayed in monastery constantly without going out for alms food in order to attend to them and assist them in removing the obstacles, hindrances and impurities that arise in the course of meditation practices. Thus instructed and guided by the Blessed One and striving arduously and incessantly the Venerable Vappa attained the path and Fruition and became a Stream Winner on the first waning day of Wso; the Venerable Bhaddhiya attained the path and Fruition on the 2nd, the Venerable Mhnam on the 3rd and the Venerable Assaji on the 4th respectively, and each of them became a Stream Winner.

We had already elaborately dealt with the account of their attainments in the concluding portions of the Dhammacakka Sutta Discourses. We had stated there in that the four Venerable Bhikkhus were not accomplished yet to attain the Higher Knowledge by just listening to the Discourse; they still had to strive for it and therefore, the Blessed One required them to engage themselves strenuously in the practice of the Dhamma. In view of this fact, we had warned in the last portion of our Discourse on the Dhammacakka Sutta, not to be led astray by the wrong doctrine, which asserts in a very irresponsible manner, that the status of Stream Winner could be attained by just listening to the Discourse; no effort is needed for the practice of the Vipassan meditation.

The Commentaries say that after all the five bhikkhus had become Stream-winners and received ordination as members of the Buddhas Order, the Anattalakkhaa Sutta was taught on the 5th waning day of Wso. Thus, at one time in the introduction means the 5th waning day of Wso, while the Blessed One was still staying in the deer Sanctuary near the town of Vrnasi.

At that time, when the Blessed One was staying in the deer sanctuary in the township of Vrnasi, the Blessed One addressed the group of five bhikkhus, Oh, Bhikkhus and the group of five Bhikkhus answered, Revered Sir. Then the Blessed One taught the Dhamma which is presently to be recited.

This is the introduction given by the Venerable nand in response to the question asked by the Venerable Mah Kassapa.

The Buddhas words: First part of the Anattalakkhaa Sutta.

Rpam Bhikkhave anatt. Rupamac hidam Bhikkhave att abbavissa nayidam rpam baahya samvatteya; labbh-etha ca rpe evam me rpam hotu, evam me rpam m ahosti.

Bhikkhus, Rpa, the material body is not self; soul nor a living entity.

People in general think themselves and others to be living entities with a soul or self or ego in each of them. What is taken to be a soul is called Atta in Pi being derived from the Sanskrit expression Atman. This Atta is also known as Jiva, life; thus Atta conveys the concept of life, soul or living entity. Holding the view that there exists a soul or a living entity in man is known as misconception on self or wrong belief in Self, Attadihi.


Ordinary common worldling cannot be said to be free from this wrong belief in Self. The only difference from person to person with regard to this wrong belief lies in whether it is firmly hold and whether it is manifested so plainly or not by each individual. In a person who has become accomplished in the knowledge of mental and physical phenomena (rpa, nma), this belief in Self may be considerably attenuated; but it cannot be said that he is completely devoid of the notion of Self. He is still liable to misconceive that it is the Soul or Self in him that is the thinker of his thoughts, the doer of his actions, the speaker of his words and the feeler of the pleasant sensations. The Vipassan Yog who, by taking notes of every phenomenon is, developing keen Vipassan insight that there is no self, no living entity but mere physical and mental process is free from that wrong notion of self, but only for the duration of the Vipassan practice. As soon as he ceases taking note of rising and passing away of nma, rpa, the misconception of Self is likely to return to him.

In order to remove this misconception of Self and make it clear that there is no such thing as soul or living entity in the rpa, nma of ones own body or in the rpa nma of others bodies, the Blessed One began the discourse with the pronouncement, Rpam, Bhikkhave, anatta .... Material form, Bhikkhus, is not Self, soul nor living entity.

RPA WHICH IS WRONGLY CONCEIVED AS ATTA

What is Rpa, material form which is wrongly conceived and held as Atta? The following material qualities form the foundation for a material form. They are the sensitive part of the eye which enables one to see objects; the sensitive part of the ear which enables one to hear sounds; the sensitive part of the nose which enables one to smell odoures; the sensitive part of the tongue which enables one to sample the taste; the sensitive part of the body to feel the touch; the material quality of base, that is, the seat of consciousness; and the material quality of the life-principle or vital force. If we consider carefully we can see that eye consciousness arises because of the sensitive material quality of the eye; and with eye consciousness comes the concept of a living entity of Atta. Similarly, it can be understood that it is because of sensitive material qualities of the ear, nose, tongue, and body, we have the consciousness of hearing, smelling, tasting and touching. The material quality of base, which acts as the seat of consciousness is responsible for thoughts and thinking, resulting in the notion of self or living entity. The material quality of the life-principle, is the vital force which vivifies all material bodies and preserves them from decay and decomposition. This life principle, which is just a material quality, is wrongly believed to be a soul, a living entity.

In the absence of the sensitive material qualities such as the sensitive part of the eye etc., there is no such thing as soul or living entity, Consider, for instance, a wooden figure of a man which resembles a living person in appearance but is devoid of the sensitive material qualities of the sense organs that can give rise to different cognitions. Consequently such a wooden figure etc., is never mistaken for a living being with a soul or a living entity.

There arises also no notion of a soul or a living entity with respect to the body of a person who has just died; the reason being that there is no longer any sensitive material qualities such as the sensitive part of the eye etc., in that body. So long as the sensitive qualities such as the sensitive part of the eye etc., exist, other material bodies which are their co-adjuncts and concomitant with them are also wrongly conceived as Self, living entities. Such material bodies are sight which is seen, sound which is heard, odour which is smelt, and tangibility (such as Pathavi, Tejo and Vyo) felt by the sense of touch which also recognizes indirectly moistness and fluidity of the element of Cohesion (po); and material qualities of sex responsible for masculinity and femininity.

Material bodies such as sight, sound, odour etc., which are concomitant with the sensitive material qualities of the eye etc are misconceived as soul or living entities when seen, heard, smelt etc.

In short, the whole materia l body which is co-existing with the eye etc is regarded to be a living entity. In common parlance, too, the whole body which is compounded of the material


qualities is spoken of as self, soul or a living entity. The usage in the daily life of expressions such as self, or a living entity, is not utterance of falsehood but conforming to the convention of the world; but from the point of view of ultimate, absolute reality, all the material substance of the whole body are not in reality self or individual or a being, but only the aggregates or matter or material qualities. Therefore, the Blessed One had pronounced definitely and explicitly that although individuals view the aggregates of material qualities as a living being, a living entity, in reality, it is not Atta nor soul nor a living entity but merely a physical phenomena.

But exponents of the doctrine of Self, who hold that the material substance in their body is Self, Atta, are bound to come up with the question, Why is it not Atta? Therefore, the Blessed One had also provided an explanation why it is not Atta, in the following manner.

REASONS SHOWING WHY RPA IS NOT ATTA

Bhikkhus, if rpa were self, Atta, the inner core of ones own body, then rpa would not tend to affliction or distress. And one should be able to say of rpa, Let rpa be thus (in the best of conditions); let my body not be thus (in the worst of conditions). It should be possible to influence rpa in this manner.

HOW RPA INFLICTS SUFFERING

Were rpa the inner core of ones body, or Self, it should not cause suffering, But actually rpa is imposing suffering in this manner: it does not remain youthful and vigorous; it distresses by growing old and by decaying; it distresses by dying; Without rpa, one would be free from afflictions of getting grey in hairs, of fallen teeth, bent hunch back, deafness, poor eye-sight, wrinkled skin infirmity. It is therefore, rpa which is inflicting these sufferings.

Again, because of ones rpa, one is trouble with sore-eye, earache, tooth-ache, back-ache, flatulence, feeling hot, cold, painful and itching; and with diseases of blood, skin, stomach, urine or with high blood pressure etc. These ailments arise because of rpa through which they make their manifestations. We suffer from hunger and thirst because of rpa; and because of it, we are subjected to attacks by mosquitoes, insects or afflictions by other oppressors. Suffering in the states of miseries and woes are also due to rpa. In short, one suffers from all these various ailments and afflictions because of rpa. It is, therefore, rpa whose function it is to bring about distress in ones body, that is imposing and inflicting suffering on one.

In addition, rpa is responsible for the phenomenon of death in human existence. When the material qualities in the body undergo deterioration and decay, death occurs. It may, therefore, be said that rpa inflicts suffering by causing death.

Thus we can reflect that if rpa were self, it would not inflict us with sufferings of old age, disease and death. One usually causes sufferings to others but not on oneself. Therefore, if rpa were self, or the inner core of the body, it should not inflict suffering on itself by bringing about old age etc.

Furthermore, even before the onset of old age, disease and death, rpa is constantly subjecting one to various distresses. A young person, although free from ailments and enjoying good health, cannot remain long in any of the body postures such as sitting, standing or walking; he has to change his postures quite often. It is within the experience of all of us that we cannot remain for long, as we wish, in anyone body posture. We find it difficult to remain seated for half an hour or one hour without changing posture; or to lie down for two or three hours. Constant changing of postures is necessitated by feelings of hotness or tiredness in the limbs after a certain time in one position. All these distresses arise because of rpa; in other words, it is rpa that is inflicting these distresses.


Thus one may reflect that if rpa were self, it would not impose these sufferings on one.

(Translators remark: The last three lines on page of the Discourse on Anattalakkhaa Sutta by the Venerable Mahs Saydaw and the whole of pages 10 & 11 are left out from translation into English as the said portions deal merely with discussion on translation of the Pi word bdhya into Myanmar.)

RPA IS NOT SUBJECT TO ONES WILL

Furthermore, it is stated, If rpa were self, the inner core, it should be possible to say of rpa, let my rpa be thus (in the best of conditions), let my rpa not be thus (in the worst of conditions). Truly, one should be able to exercise ones will on rpa if it were ones self or Atta. All beings desire to have their material body always youthful and healthy in appearance, to keep it away from old age, illness and deterioration resulting in death. But the material body is never obliging; it refuses to be subject to ones will. Its fresh youthfulness fades into aged debility, its robust health declines, against ones will, resulting in illness and disease and finally in dissolution and death. Thus rpa is not amenable to ones control, not manageable according to ones wish. The Blessed One pointed out, therefore, that rpa is not ones Self, the inner core of ones body.

Let us briefly restate the meaning of the Pi passage quoted above: Bhikkhus, rpa is not Self; if it were Self, it would not inflict suffering. And it should be possible to say of rpa, Let rpa be thus (in the best of conditions), let rpa not be thus (in the worst of conditions).

If rpa were self, the inner core, there would be no infliction of suffering on oneself, and it should be possible to subject it to ones will. While others may not be amenable to ones control, it should be possible to manage oneself as one desires. But the fact of the matter is that rpa is not Self, not ones inner core. Hence, it inflicts suffering on one and refuses to be controlled. The Blessed One continued to further explain this fact.

DIRECT EVIDENCE OF HOW RPA IS NOT ATTA

Yasma ca kho, Bhikkhave, rpam antt, tasm rpam bdhya samvattati, na ca labbhati rpeevam me rpam hotu, evam me rpam ma ahosti.

Bhikkhus, as a matter of fact, rpa is not self; since it is not self (not inner substance), it tends to affliction and distress. And it is not possible to say of rpa. Let it be thus (in the best of conditions), let it not be thus (in the worst of conditions). It is not possible to influence and manage the rpa in this manner.

In reality, rpa is not self, not ones inner core. Hence, rpa oppresses with old age, disease etc. Furthermore, it is not amenable to ones management and control. To reiterate: In reality rpa is not self, not ones inner core. Since it is not self, this rpa tends to affliction and distress. It is not possible to manage and control rpa by instructing, Let it be thus (in the best of conditions), let it not be thus (in the worst of conditions).

(Translators remark: Pages 13 and the first five lines on pages 15 of the Myanmar version are left out, not translated into English for similar reasons as stated above.)


JIVA ATTA AND PARAMA ATTA

Believers in Atta enunciate Atta to be of two kinds: Jiva atta and Parama atta. According to them, each individual creature, whether man, Deva, or animal has a self, and inner soul or substance called Jiva atta. This soul or living entity is believed to be created by God. But some believers hold that these individual Jiva atta are small segments of Atta which have emanated from the big Atta of the God.

Parama atta is the big Atta of the God who has created the world together with all the creatures in it. According to some believers, this big Atta of the God permeates the whole world, but others say it lies in the Heavenly Abode. These ideas of small Self and big Self are, of course, all imaginary beliefs, mere speculation.

Nobody has met or seen the God which is the embodiment of Parama atta. Belief in creation by God is also an imaginary, speculative belief, which had existed long before the appearance of the enlightened Buddha. This is clear from the eulogy on Baka Brahm.

EULOGY ON BAKA BRAHM

At one time, the Blessed One went to the realm of the Brahms for the purpose of clearing up the wrong views held by the great Brahm Baka. On arrival there, the great Brahm Baka welcomed the Blessed One to his realm in praise of which he spoke thus: Welcome, the Venerable Gotama; your coming is good coming although you have taken a long time to do so. This Brahm land is permanent, stable, everlasting, perfect in every way. And so no one dies or passes away from here.

For this utterance, the Blessed One rebuked the Brahm Baka in these words: Oh, Brahms, how ignorant is Brahma Baka! In ignorance, he describes his impermanent realm to be permanent and stable.

Upon this, one of the followers of Brahm Baka said in indignant protest, Bhikkhu Gotama, Do not rebuke Brahm Baka, do not rebuke him. This Brahm Baka is a great Brahm, chie f of the Brahms, conqueror over all; Invincible, he sees all; wielding power and authority over every creature; maker of the world, creator of the whole world, the noblest person; One who assigns to each, king, Brahmin, men, Deva, animals etc., his respective station in this world; accomplished in attainments, the father of all the past and future beings, thus praising the virtues of Brahm Baka.

In the Brahmajla Sutta where origin of the wrong view of permanency of certain individual was explained, the Buddha had given a similar account of the Brahm.


ORIGIN OF THE BELIEF IN CREATION

After the previous world has perished away, there was a time when a new world began evolving. The first Brahma who made his appearance then thought and believed thus: I am a Brahm, a great Brahm, a conqueror invincible by any one, who can see everything, all mighty to have every wish fulfilled, a Lord, a maker, a creator, the noblest of all, one who assigns to each his station. Accomplished in attainments, the father of all the past and the future beings.

The Brahms who had made their appearance later in the realm of the Brahms also thought and believed likewise. Of those Brahms, who had passed away from the realm of Brahms to be reborn in the human world, there were some who could recall their past existence in the Brahm land. These persons boldly announced that, the great Brahm created the beings in the world. The Creator himself, the Great Brahm, is permanent, eternal; the creatures he has created, however, do not last permanently; they die and pass away. These bold announcements, as their personal experience, were believed and accepted by those who heard their teachings. The Blessed One explained that this was how the notion that only the creators who first created things are permanent, eternal, originated.

From the Pi Canon we have just quoted, one can surmise that the so-called God who is said to have created the beings, the God who is said to be in the Heavenly abode, could be the great Brahma who first appeared in the realm of the Brahms at the beginning of the world. We could also take it that the Parama atta is the Atta of that great Brahm. Then it becomes clear from the Teachings of the Buddha that, The Parama atta of the great Brahm is of the same kind as Jiva atta of other beings; it is just misconceiving the continuous flux of material and mental processes as Atta. Actually, there is no such thing as Atta apart from the psycho-physical phenomena; it is mere figment of imagination.

Furthermore, the rpa, nma of the great Brahm are just like the rpa, nma of other beings, subject to laws of impermanence. When his life span becomes exhausted, the great Brahm also faces death and has to pass away. In reality, the great Brahm cannot have every wish of his fulfilled; he cannot maintain the rpas of his body according to his wish. Therefore, the rpa of the great Brahm is also not Atta, his inner core, self but Anatta, Non-self.

ATTACHMENT TO ATTA

But, in general, people hold on to the belief that there is an individual soul, a living entity which lasts for the duration of the life span before one dies. (This is the view held by annihilists who believe that there remains nothing after death.) But the eternalists believe that the individual soul remains undestroyed after death, lives on in other new bodies, never perishing.

According to the eternalists, the body of a being is made up of two parts: the gross body and the subtle body. At the end of each existence, when death ensues, the gross body gets destroyed but the subtle body departs from the old body to enter into new body, then remaining eternal and never perishing. This view of the eternalists, as described in their literature, has been reproduced in full in the sub-commentary to the Visuddhi Magga.

We have given a detailed description of the various beliefs in Self together with origination in order to present more clearly the concept of Anatta, no soul, nonself. Among the general mass, who profess themselves to be Buddhists, there are many who normally believe in the existence of a soul or a living entity, even though they have not put down their beliefs in so many words in the form of literature. They hold to the view that life departs, on the death of a being, via his nose or his mouth; when conception takes place in the womb of a mother, life enters through her nose, her mouth or piercing through her abdomen. And from birth to death, it remains steadfastly in the new body. All these views relate to a belief in the existence of a soul, a living entity.


WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING

In reality, by death is meant just the cessation of psycho-physical process, the non-arising of new rpa and nma, after the termination of death consciousness at the moment of death. There is no such thing as the departing soul or living entity. The new becoming means the arising of new consciousness at a new site together with the physical base on which it finds its support. Just before death-consciousness terminates at the moment of death, it ho lds on to one of the objects namely Kamma, Kamma nimitta or Gati nimitta. Conditioned thus by the objects (held on to) at the last moment of consciousness, a new consciousness arises at a new existence. This is called re-birth or re-linking consciousness as it forms a link between the previous and the new existence.

When the re- linking consciousness passes away, it is followed by Bhavaga consciousness, the life-continuum, which goes on continuously throughout life as prescribed by ones previous karmic energy. When sense-objects such as sight, sound etc appear at the sense-doors, the Bhavaga consciousness, is replaced, for the respective moments, by eye consciousness ear-consciousness, etc. The arising of new consciousness in the new existence as conditioned by Kamma of past existence is conventionally called by common usage, migration from the old to the new existence. But in reality, there is no soul nor living entity which transmigrate from one existence to another.

WITHOUT UNDERSTANDING THE MANNER OF ATTA CLINGING, CONCEPT OF ANATTA CANNOT BE GRASPED THOROUGHLY

There are people who cannot grasp the concept of non-self, Anatta, because they do not know about the theory of Atta as explained in detail above. They think it is Atta clinging if someone holds on to the shape and form of objects. For instance, to recognise a tree as a tree, a stone as a stone; a house as a house, a monastery as a monastery, is according to them, clinging to Atta. In their view the fact of Anatta, soulessness, is clearly grasped only when concept of shape and form is transcended and replaced by perception of ultimate truth.

As a matter of fact, merely perceiving forms and shapes does not amount to Atta clinging. Neither does it mean that belief in Anatta is established once shapes and forms are no longer perceived. Recognising inanimate objects such as tree, stone, house or monastery does not constitute a belief in Anatta; it does not amount to self- theory clinging; it is merely holding on to a conventional concept.

It is only when sentient beings with life and consciousness such as men, Deva, animals etc are assumed to have a soul, a living entity, a self that it amounts to clinging to belief in self. When one assumes oneself to be a living soul, or others as living entitles, then one is holding the belief in Self. Brahm of the Immaterial realms (Arpa) having no material body, do not perceive themselves in the conventional shapes and forms, but the ordinary worldling Brahm are not free from the perverted view of self, believing as they do, in the existence of self, a living entity. It is only when belief in existence of Self a living entity, is discarded and ones own body and others body is perceived as merely psycho-physical phenomena, that knowledge of non-self, Anatta, arises. It is essential to develop true knowledge of non-self.


FOUR KINDS OF ATTA CLINGING

There are four kinds of Atta clinging arising out of belief in Self or soul.

(1) Smi atta clinging: Believing that there is, inside ones body, a living entity, who governs and directs every wish and action. It is this living soul which goes, stands up, sits down, sleeps, speaks whenever it wishes to.

Smi atta clinging is belief in a living entity in ones body, controlling and directing as it wishes.

The Anattalakkhaa Sutta was taught by the Blessed One particularly to remove this Smi atta clinging. Now, as this Sutta was first taught to the Group of five Bhikkhus who had become by then Stream Enterers, may it not be asked whether a Stream Enterer is still encumbered with Atta clinging?

Stream Enterer has abandoned Atta clinging, but still holds on to Conceit.

At the stage of Sotpanna, Stream Enterer, the fetters of Personality-belief (false view of individuality), doubts and uncertainty, and adherence to rites and rituals have been completely eradicated. But a Stream Enterer is not yet free from Asmi-mna, the I-conceit. To take pride in ones ability, ones status, I can do; I am noble, is to hold on to the I-conceit. But a Stream Winners conceit relates only to the genuine qualities and virtues, he actually possesses and is not false pride based on non-existing qualities and virtues.

The Stream Enterer has, therefore, to continue on with the practice of Vipassan in order to remove the I-conceit clinging which is still a fetter for him. When Vipassan-a is considerably developed, this I-conceit becomes attenuated and is partially removed by the Sakadgmi Path. But it is not completely abolished yet. The Angmi Path further weakens it, but this Path also could effect only partial removal. It is only the final Arahatta magga that could completely eradicate the I-conceit. Thus it could be regarded that the Anattalakkhaa Sutta was taught by the Blessed One in order to bring about total eradication of the I-conceit clinging which was still lingering in the persons of the Group of five Bhikkhus although they had attained the stage of Stream Enterer.

(2) Nivs atta clinging: Believing that there is a living entity permanently residing in ones body.

Nivs atta clinging is belief in a living entity permanently residing in ones body. It is the common belief of people that they exist permanently as a living being from the moment of birth to the time of death. This is the Nivs atta clinging. Some hold that nothing remains after death; this is the wrong view of annihilism. Yet others believe in the wrong view of eternalism which holds that the living entity in the body remains undestroyed after death; it continued to reside in a new body in a new existence. It was with a view to remove these two wrong views together with the I-conceit clinging that the Anattalakkhaa Sutta was taught by the Blessed One, that is to say, to eradicate the I-conceit clinging which still remains fettering the Group of five Bhikkhus and other Noble Ones; and to remove the two wrong views as well as the I-conceit of the ordinary common worldlings.

So long as one clings to the belief that there exists permanently a living entity or a soul, so long would one hold that ones body is amenable to ones control as one wishes. It is understood that the Anattalakkhaa Sutta was delivered to remove not only the Smi atta clinging but also the Nivs atta clinging. Once the Smi atta clinging is removed, other types of Atta clinging and wrong views are simultaneously eradicated completely.

(3) Kraka atta clinging: Believing that it is the living entity, the soul that effects every physical, vocal and mental action.


Kraka atta clinging is belief in a living entity that is responsible for every physical, vocal and mental action.

This Kraka atta clinging is more concerned with Sakhrakkhand, the aggregate of formations. We shall deal more fully with it when we come to the aggregate of formations.

(4) Vedaka atta clinging: Believing that all sensations whether pleasant or unpleasant.

Vedaka atta clinging is belief in that all sensations whether pleasant or unpleasant are felt by the living entity, the self.

This Vedaka atta clinging is concerned with the Vendanakkhand, the aggregate of feelings which we will take up fully on the coming full moon day of Nayon.

That Rpakkhand, the aggregate of materiality is not Self, nor a living entity, Atta but Non-self, Anatta has been adequately expounded but it still requires to explain how Yogs engaged in Vipassan meditation come to perceive the nature of Anatta, non-self with no power being exerciseable over it. We shall proceed with an explanation of how it comes about.

CONTEMPLATION OF NON-SELF IN THE COURSE OF VIPASSAN MEDITATION

Practical methods of Vipassan meditation have been elaborately described and explained in many of our discourses published in numerous books. We need not go over them in detail; we will just give a brief description of them.

Vipassan meditation consists of contemplation on the updnakkhandh, groups of grasping which manifest themselves at the moment of seeing, hearing, smelling, tasting, touching and thinking. For the novice-Yog, however, it is hard to take heedful note of each and every phenomenon of seeing, hearing, etc. Therefore they have to start their practice with only a few of the most prominent objects of sensation. For instance, while sitting, the Yog can concentrate on the nature of stiffness and resistance felt in his body and note it as sitting, sitting. If the Yog feels that it is too simple an exercise, requiring not much effort to just keep on noting, sitting, sitting, he can combine it with noting of another phenomenon namely, touching and note as sitting, touching, sitting, touching. But the movements of rise and fall of ones abdomen will be more pronounced. Thus if one heedfully notes rising as the abdomen rises, and falling, as it falls, one will come to see distinctly the phenomena of stiffening, resisting, distending, relaxing, moving which are happening inside his abdomen. These are the characteristics, function and proximate cause of Vyodhtu, the element of motion. Such contemplation and noting is in accordance with Visuddhi Magga which states that the nature of nma, rpa should be comprehended by observing its characteristics, functions and so on.

We have therefore instructed the beginners in the practice of Vipassan to start with observing the rising and falling of the abdomen. But this exercise of noting the rising and falling alone does not comprise all that has to be done in Vipassan meditation. While noting the rising and falling of the abdomen, any thought that may occur, has to be noted too. When feeling stiff, hot, cold or painful, the Yog has to note these sensations as they arise. When he bends or stretches his arms or legs, these movements should also be noted. As he rises from the sitting position, the change of posture should be accompanied by heedful noting. While walking, every motion involved in each step has to be noted as, arising, stepping forward, dropping. If possible, all physical activities including even the opening and shutting of eye- lids should come under close observation. When there is nothing particular to take note of, Yogs attention should revert to the rising and falling movement of the abdomen. This is then a brief description of exercises involved in the practice of Vipassan meditation.


While thus occupied in taking note of rising, falling, sitting, and touching as they occur, the desire arises in the Yog to change postures in order to release the pain, the aches and sensation of hotness which are developing in his bended arms and legs. The Yog should take note of these wishes as they arise but should remain still, without immediately yielding to the temptation to stretch the limbs. He should put up with the discomforts as long as he can. If the desire to stretch his arms and legs arises once again, he should first take note of them as before without changing posture. Only when he becomes unbearably dis tressed with pain and aches, he should slowly stretch out his arms and legs, at the same time noting these actions carefully as stretching, stretching.

During each session of meditation exercise, frequent change of posture becomes necessary due to discomforting pains and aches. With repeated adjustments of posture, the oppressive nature of the physical body becomes apparent. Despite his inclination to remain still, quietly seated, without changing position for one or two hours, it becomes evident to him that he cannot remain so, as he wishes. Then realization comes to him that Rpa which is constantly oppressing him, afflicting him, is not Self, or soul nor living entity, but mere physical phenomenon that is occurring in accordance with its own conditions. This realization is knowledge of contemplation of Non-self.

One cannot remain very long either seated, lying down or standing. Thus realization comes too that Rpa never obliges one with what one wishes and is unmanageable. Being uncontrollable, it is not Self nor inner substance, but mere physical phenomenon that is occurring in accordance with its own conditions. This realization, too, is knowledge of contemplation of Non-Self.

Again, being repeatedly disturbed by having to answer to the calls of nature, while engaged in meditation in sitting or lying postures, it becomes apparent that Rpa is oppressive, it is unmanageable, not amenable to ones will, and being unmanageable, it is not Self. While contemplating on the behavior of Rpa, its true oppressive nature becomes exposed when bodily filths such as nasal mucus, saliva, phlegm, tears, sweat etc coze out of the body. Cleanliness cannot be maintained as one desires because of this uncontrollable nature of this Rpa, which is, therefore, obviously not Self.

In addition, Rpa oppresses by inflicting hunger, thirst old age and disease on one. These afflictions are evident truths even to a casual observer. But there is likelihood of the notion of Self persisting in one who observes just casually. It is only by noting heedfully that Rpa is exposed not to be Self nor a living entity but mere physical phenomenon which is happening incessantly.

These are just a few examples to indicate the Non-self nature of Rpa. The Yog who is actually taking note of all the phenomena comes to experience many more which establish the oppressive nature of Rpa and make it clear how it is not amenable to ones will and how it is not Self being unmanageable.

Thus in the course of heedfully noting all the bodily actions such as rising, falling, sitting, bending, stretching and perceiving how Rpa afflicts one, how it is unmanageable, ungovernable, the realization arises in him, through personal knowledge: Although Rpa in my body appears to be Self, since it oppresses me, it is no t my Self nor my inner core; because it is not amenable to my wish, and unmanageable, it is not Self, my inner core. I have been all along in error to take it to my Self, my inner substance. It is really not Self being unmanageable and not subject to my will. This is the true knowledge of contemplating on Non-self.

We have fairly completely dealt with how the nature Non-self is perceived in Rpa. We will terminate our discourse today by recapitulating the summarised translation of the Pi Text and repeating the Mnemonics on Atta clinging.


THE SUMMARISED TRANSLATION OF THE PI TEXT

Bhikkhus, Rpa is not Self (inner substance). Were Rpa Self, it would not tend to affliction. And it should be possible to say of Rpa: Let my body be thus (in the best of conditions); let my body not be thus (in the worst of conditions).

In reality, Rpa is not Self. And because it is not self, it tends to affliction. Furthermore, it is not possible to say of Rpa, Let my body be thus (in the best of conditions); let my body not be thus (in the worst of conditions).

MNEMONICS ON ATTA CLINGING

1. Smi atta clinging is belief in a living entity in ones body, controlling and directing as it wishes.

2. Nivs atta clinging is belief in a living entity permanently residing in ones body.

3. Kraka atta clinging is belief in a living entity that is responsible for every physical, vocal and mental action.

4. Vedaka atta clinging is belief in that all sensations whether pleasant or unpleasant are felt by the living entity, the Self.

By virtue of having given respectful attention to this discourse on Anattalakkhaa Sutta, may you all, by noting the phenomena of Nma and Rpa which is happening in the body, perceive unerringly and assuredly, the nature of impermanence, unsatisfactoriness together with unsubstantiality and thereby attain and realize soon, the Nibbna, by means of the path and Fruition as you wish.

SDHU! SDHU! SDHU!

END OF THE FIRST PART OF THE DISCOURSE ON

THE ANATTALAKKHAA SUTTA.


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FEELING OR SENSATION IS NOT ATTA


SECOND PART

(Delivered on the Full moon day of Nayone 1325 M.E)

We began our discourses on Anattalakkhaa Sutta on the eighth waxing day of Nayone. We had fully explained then that Rpa, body, is just aggregate of materiality, is not self but non-self. We will deal today with Vedanakkhandh, the aggregate of sensations to show how it is also not self. People in general like to meet with pleasant objects and enjoy pleasurable sensations; they dislike unpleasurable sensations. With regard to both the pleasant and unpleasant sensations, they assume that I feel the sensation; I feel pleasant; I feel unpleasant. But in reality, the feeling of sensation is not self, not soul but mere unsubstantiality, Anatta. The Blessed One had explained this true fact as follows:

FEELING ON SENSATION IS NOT ATTA

Vedan Bhikkhave anatta, vendan ca hidam Bhikkhave atta abhavissa nayidam vedan bdhya samvattayya labbhetha ca vedanya evam me vedan hotu evam me vedan m ahositi. Yasm cca kho Bhikkhave vedan anatt tasm vedan abadhay samvattati na ca labbhati vedanya evam me vedan hotu evam me vedan m ahosti.

Bhikkhus, vedan, feeling is not self.

There are three categories of feeling.

1. Sukkha vedan .... .... pleasurable feeling.

2. Dukkha vedan .... .... unpleasurable feeling.

3. Upekkh vedan .... .... equanimous, neutral, feeling, neither pleasurable nor painful.

The equanimous, neutral feeling is generally not prominent. the pleasurable feeling and unpleasurable feelings only are commonly known and talked about.

It is such a pleasure to feel the touch of a cool breeze or cold water when the weather is scorching hot; it is very comforting to be wrapped up to warm, woolen blankets during a cold spell; one feels so easeful after one has stretched the limbs or changed positions to relieve the tired stiff limbs. All these comfortable feelings felt through contact with pleasant objects are as Sukha vedan pleasurable feelings, which the sentient beings assume to be self; I feel pleasant, I feel comfortable. Therefore they go in pursuit of such pleasurable sensations.

Sufferings that arise on coming into contact with unpleasant objects, feeling hot, tired in the limbs, discomforts due to intense cold, itchiness etc are classified as Dukkha vedan, unpleasurable sensations, which is also assumed by sentient beings to be self: I feel painful, I feel hot, I feel itchy, I feel unpleasant. Therefore, they try to avoid contact with these unpleasant objects as much as possible. But when overtaken by disease that afflicts the body, they have to suffer the pain unavoidably.

What we have just described relate to the pleasurable and unpleasurable feelings with respect to the physical body. In addition we have to consider the feelings that arise in relation to states of


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mind. Thoughts on pleasant objects give rise to happiness and gladness, Sukha vedan; while thinking about things and affairs which develop dejection, despondency, defeatism, sadness, grief, timidity and so on, give rise to unhappiness, Dukkha vedan. Dwelling on ordinary everyday affairs gives rise to neutral, equanimous feeling, Upekkh vedan.

These are three kinds of feelings that are related to thoughts or imaginations. Whilst in such various states of mind, the sentient being assumes these feelings also to be Self: I am feeling glad, happy; I am despondent, unhappy; I am not feeling happy, not unhappy, I am just equanimous.

When pleasant objects are seen, heard, smelt or tasted pleasurable feelings arise in them. These are also regarded as self: I feel good I feel happy. Therefore they go after the good things of life, visiting places of entertainments etc, in order to enjoy good sights, good sounds; they use fragrant flowers and perfumes to enjoy pleasant aroma; they go to any length and trouble to satisfy their gustatory demands.

When unpleasant objects are seen, heard, smelt or tasted, unpleasant feelings arise in them. These are also assumed to be Self; They try, therefore, to have nothing to do with unpleasant objects.

The ordinary every day scene which one sees, hears. Indifferent sense objects, excite neither a feeling of pleasure nor feeling of unpleasantness. This is neutral equanimous feeling which is also assumed to be self. People are never content with this medial condition of neither pleasantness nor unpleasantness. They strive hard, therefore, to attain the state of pleasantness to enjoy pleasurable feelings.

DISCUSSION ON VARIANCE BETWEEN ABHIDHAMM AND SUTTANTAS

According to Teachings in Abhidhamm, there is neither feeling of pleasant nor feeling of unpleasantness at the moment of seeing. hearing, smelling, tasting, but just equanimous feeling, indifference. But in the Suttantas are discourses, which describe how all these Vedans, Sukkha, Dukkha and Upekkh arise at all the sense doors. There are discourses exhorting to contemplate on these feelings at the moment of seeing, hearing so as to comprehend their true nature. The Mah Tk of Visuddhi Magga (p.36, vol. II) has explained how sukkha, dukkha and upekkhvedans become evident at the moment of seeing, hearing etc in these words.

Although it is said that eye consciousness is accompanied by equanimity, the resultant effect of unwholesome act is in the nature of suffering. The resultant effect of unwholesome act cannot be pleasant. Likewise, although it is stated that resultant effect of a wholesome feeling, pleasantness. All moral acts bear good, pleasant fruits.

This explanation in the sub-commentary is most appropriate and can be verified through practical experience. When a beautiful object is sighted, the feeling of wholesomeness and pleasantness is evident even as the object is being seen. When a terrifying, repulsive, hateful object is sighted the feeling of horror, aversion is quite evident too even while seeing the objects. These experiences are more pronounced in the case of hearing than in the case of seeing. A sweet, pleasant sound produces a sweet, pleasant effect; a terrible loud din inflicts unbearable pain on the hearer. The resultant effect is distinct still in smelling. A pleasant sensation arises in the nose as soon as a fragrant aroma is smelt, whereas a foul putrid smell at once sets up nausea resulting in head-ache and other ills. A whiff of poisonous odour may even cause death. The most pronounced effect may be experienced in the act of eating. While a tasty, delicious dish produces a delightful sensation on the tongue, the bitter taste of some medicinal pills is very unpleasant and disagreeable. A poisonous substance will cause intense suffering and may result even in death.

Thus although it is stated that eye-consciousness etc is accompanied by indifference, the immoral resultant equanimity which experiences disagreeable objects is in the nature of painful suffering; and the moral resultant equanimity which experiences agreeable objects has the nature of


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pleasant happiness. These comments of the sub-commentary are most appropriate. We find therefore the Suttas mention that all three types of Vendans are excited at the moment of seeing etc. Alternatively, as it is possible for all the three to arise at the moment of javana, impulsion, during the eye avenue thought process (cakkhudvra vthi). The Sutta mention all the types of vedans to be excited when seeing etc.

VEDAN MISCONCEIVED AS ATTA

Therefore, enjoyment of various sense-objects, pleasant or unpleasant, every time they are seen, heard, touched or become known, constitutes vedan. When an agreeable sensation is felt, there arises the clinging of self. I feel pleasant. When the sensation is disagreeable, there arises the clinging of self, I dont feel pleasant; or, previously I have felt pleasant, but now I feel unpleasant, When the feeling is one of indifference, self is quite pronounced too as I feel neither pleasant nor unpleasant. I feel indifferent. This is Atta clinging with respect to vedan, feeling, known as vedak atta-believing that it is self or soul who enjoys the pleasant or unpleasant feelings.

Vedak atta is belief that it is self or atta who enjoys the pleasant or unpleasant feelings.

This is how every ordinary worldling clings onto the notion of self. In Indian literature, vedan is described as Self, Atta or having the attributes of a Self or Atta. In Myanmar, this notion does not seem to be so firmly held to be inscribed in writing. But all the same, there is the clinging to the belief that, on happy occassions, It is I who enjoys pleasant things; when faced with difficult circumstances, It is I who suffers. The reason for such beliefs lies in the fact that inanimate objects such as stones or sticks do not feel the heat when coming into contact with it; they do not feel cold when touched with a cold body. They feel neither happy nor sad under pleasant or unpleasant circumstances. The animate objects, the sentient beings, on the other hand, suffer or rejoice according to pleasant or unpleasant circumstances. It is assumed, therefore, that sentient beings must be endowed with an animating spirit, a living entity. It is this living entity which enjoys on moments of pleasure or suffers on occasions of distress.

In reality, vedan, feeling is not self, a living entity but only a phenomenon that arises and vanishes as conditioned by circumstances. Therefore, the Buddha declared first and foremost the truth which must be firmly held: Bhikkhus, vedan, feeling is not Self, and he continued to explain the reason why vedan is not self.

WHY VEDAN IS NOT SELF

Bhikkhus, if vedan were self, the inner substance of the body, then vedan would not tend to afflict or distress. And one should be able to say of vedan, Let vedan be thus (always pleasant); let vedan not be thus (always unpleasant). It should be possible to influence vedan in this manner as one wishes.

True, if vedan were self, it should not cause distress to oneself, because it is not in the nature of things to afflict oneself, and it should be possible to mange vedan as one wishes. These should all obtain and follow from the supposition if vedan were self. Furthermore, if vedan did not tend to afflict, and if our feelings were always pleasant, as we desire and never unpleasant, then we should regard vedan to be truly self.

This hypothetical statement if vedan were self is a form of instruction to pause and consider whether it afflicts one or not, whether vedan can be managed to be always pleasant as one desires. On careful examination, it will become very evident that vedan is almost always afflicting us and that it arises, not following ones wish but in accordance with its own conditioning circumstances.


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Our audience here will find it within their personal experiences that vedan afflicts them now and often; that they can never have their wish fulfilled to be always enjoying good sights, good sounds, good smells, good foods, soft touch etc. They will have discovered that unpleasant vedans outweigh pleasant ones. That one cannot have vedan as one wishes is because vedan is not self nor ones inner substance. The Blessed One continued to explain why vedan is not self:

Direct evidence of how vedan is not Self.

Bhikkhus, as a matter of fact, vedan is not self. Since vedan is not self, it tends to affliction. And it is not possible to say of vedan, Let vedan be thus (always pleasant); let vedan not be thus (always unpleasant).

In reality, vedan is not self. Hence it oppresses by painful feelings and mental distresses. And it is not amenable to ones control, being unable to keep it always pleasant and never unpleasant. So the Blessed One had explained that vedan is not self, inner substance, because it ends to afflict; vedan is not Self since it cannot be managed as one wishes.

Although it is evident that vedan is oppressive, and ungovernable, there are some people with strong attachment to wrong belief in Self and intense craving, tah, who trusting in pleasurable sensations, cling to vedan as Self and take delight in it. Careful consideration, however, will reveal that moments of joy and happiness are few compared to occasions of suffering and distress.

HOW VEDAN INFLICTS SUFFERING

There has to be constant accommodations and adjusting to conditions to maintain ourselves comfortably. One suffers discomforts of feeling stiff, cramped, hot and of aching when confined to one position for long, unless one makes necessary adjustments in body postures to relieve the pains. The oppressive nature of vedan is quite evident even if we consider only the case of the eye which needs constant accommodation by frequent winking and occassional blinking. Without these adjustments, tiredness in the eye will become unbearable. Other organs of the body also need similar accommodations. Even with constant adjustments, vedan under certain circumstances, is likely to inflict severe pains and suffering which may lead to serious ailment and illness resulting even in death. Many have been incidents where the afflicted person, unable to bear the oppressions of vedan any longer, have sought the termination of their own lives by committing suicide.

The physical pains and suffering just described are not inflicted entirely by vedan; rpa also contributes its share of oppressions, being the original source of troubles. In the previous discourses on sufferings caused by rpas we have described different types of feelings, which may be regarded as afflictions brought about by vedan also.

Mental distresses and suffering on the other hand are afflictions caused solely by vedan without the aid of rpa. On the death of ones near and dear ones, parents, husbands and wives, sons and daughters, vedan inflicts sorrow, grief, lamentations on the bereaved ones. Likewise, there is intense mental suffering, which may even result in death, on loss of wealth and property too. Frustration and discontent owing to ones failure to solve lifes problems, separation form ones associates and friends, unfulfilled hopes and desires are other forms of oppressions inflicted by vedan.

Even Sukha vedan, the pleasurable sensations which are very comforting by giving happiness while they last, prove to be a source of distress later on. When they disappear after their momentary manifestation, one is left with a wistful memory and yearning for them. One has, therefore, to be constantly endeavouring in order to maintain the pleasant happy state. Thus people go in pursuit of pleasant states even risking their lives. If they happen to use illegal and immoral means in such pursuits, retribution is bound to overtake them either in this life time or in the sta

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